Greater Chronicles

Greater Chronicles   

Title: Greater Chronicles combines 1 and 2 Chronicles, Ezra, and Nehemiah. Ezra and Nehemiah traditionally were written on a same scroll. 1-2 Chronicles are “attached” to Ezra-Nehemiah through repetition 2 Chr. 36:22-23 and Ez. 1:1-3. 

Structure:

Genealogy, pre-exilic (1 Chr. 1 – 9), Dorsey, p. 146 (improved)

A. 1:1 – 2:2, non-tribe unit: Israel’s past 

 B. 2:3 – 4:43, Royal tribe of Judah and Simeon, cp. Judges 1:1-3

  C. 5. Transjordan tribes: Reuben, Gad, and ½-Manasseh 

   D. 6, Tribe of Levi

  C’. 7, Cisjordan: Issachar, Benjamin, Naphtali, ½-Manasseh, Ephraim, Asher     
 B’. 8, Royal tribe: Benjamin

A’. 9, non-tribe unit: Israel’s present; Judah (3-6), Benjamin (7-9), Priests (10-13), Levites (14-34).   

Then 9:35-44, genealogy of King Saul to lead to another unit.

 

Jordan’s lectures at BTS (Biblical Theological Seminary, St. Petersburg, Russia):

	A. Apostacy	B. Battling – Wars	C. Cult – Temple
I	1 Chr. 10, Saul	1 Chr. 11 – 29, David	2 Chr. 1 – 9, Solomon
II	2 Chr. 10 – 12, Rehoboam	2 Chr. 13, Abijah	2 Chr. 14 – 16, Asa,  17 – 20, Jehoshaphat
III	2Chr. 21 – 22, Jehoram, Ahaziah, Athaliah	2 Chr. 23, Jehoidah	2 Chr. 24:1-16, Joash
IV	2 Chr. 24:17-27, Joash	2 Chr. 25, Amaziah	2 Chr. 26 – 27, Uzziah, Jotham
V	2 Chr. 28:1-4, Ahaz	2 Chr. 28:5-27, Ahaz	2Chr. 29–32, Hezekiah
VI	2 Chr. 33:1-9, Manasseh	2 Chr. 33:10-20, Manasseh	2 Chr. 33:21 – 35:27, Amon, Josiah
VII	2 Chr. 36:1-21, Jehoahaz, Jehoiakim, Jehoiachin, Zedekiah	2 Chr. 36:22 – Ez. 3:13, Cyrus	Ez. 4 – Neh. 12, Darius, Artaxerxes

VIII: Neh. 13 tells the apostacy and spiritual battle in many areas of life. But the chapter ends with final cleansing done by Nehemiah (13:30-31).

Date of writing: Even though 1-2 Chronicles begin with the creation/Adamic genealogy (1 Chr.1:1), it is done to bring a post-exilic hearer “up to date” with the lineage of remnants who came back to Jerusalem/Judea. Therefore, the book should’ve been completed around the time of reconstruction of the Temple and erection of the Walls of Jerusalem. There are some studies of chronology of the period. I agree with the James B. Jordan’s one which puts the end of the book to 489 BC (cp. James B. Jordan, The Handwriting on the Wall, pp. 629-648).          

Reflection in other parts of the Bible:

For the understanding of the Greater Chronicles is important to be familiar with the structure of the sanctuary (Exodus 25–31). Overall, Greater Chronicles put a much heavier accent on the cult/worship. That’s why we have a longer story of the moving of ark of the Covenant under David (cp.  2 Sam. 6 vs. 1 Chr. 13–16).

The author builds up on the familiarity of his listeners and readers with the accounts of the same events from the 1-2 Samuel, 1-2 Kings, and other parts of the Bible (cp. 1 Chr. 4 and Judges 1).

The book gives answers to some chronological questions raised by NT narrative (cp. Ez. 6:15-16 vs. John 10:22; 2 Chr. 24:20-21 vs. Matt. 23:34-35).

Lutheran teaching: Two important teachings of the Lutheran church are supported by the passages from the book. First, the idolatry shall be overthrown by God. It is a lesson from the past that carries out into the present and the future. Our God is not going to tolerate anything or anyone who attempts to take His place in the life of the people (LC I:35).

Second, the theology of rest. Dr. Martin Luther in his Large Catechism says: “people must have holidays.” Then he continues, based on Nehemiah 8: “special function of this day of rest should be the ministry of the Word for the young and the mass of common people (LC I:86).   

Memory verses:  

2 Chronicles 7:13-14 – When I shut up the heavens so that there is no rain, or command the locust to devour the land, or send pestilence among my people, if my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land. 

Overview of the Bible: Daniel

 

Daniel  

Title: Book of Daniel – personal dairy and visions of a single prophet.   

Date of writing and narrative: From 605 BC – first group of Judeans arrived to Babylon – to the third year of Cyrus, king of Persia (10:1). 533 BC (TLBS has 536 BC as the final vision), when the book was completed. Also, cp. Ch. 1:1, 21.

Structure:

A. Hebrew, ch. 1 – sons of the Kingdom

    B. Aramaic, ch. 2-7

            a. Nebuchadnezzar dreams of 4 kingdoms, ch. 2

              b. test of faith – deadly threat: three servants, ch. 3

                c. judgment and conversion of Nebuchadnezzar, ch. 4

                c’. judgement and conversion of Belshazzar, ch. 5

              b’. test of faith – deadly threat: Daniel, ch. 6

            a’. Daniel’s vision of 4 kingdoms, ch. 7    

A’. Hebrew, ch. 8-12 – establishment of the kingdom

            i. vision of 3 kingdoms in animal form, ch. 8  

              ii. prophecy of judgment of “your city” (the capital), ch. 9

            i'. vision of 3 kingdoms in human terms, ch. 10-12

Main themes:

Faithfulness and submission in the foreign land.

Kingdom development.

Main Characters:

Daniel – God has judged – renamed to Belteshazzar (cp. to Belshazzar) 

Hananiah – YHWH is gracious – Shadrach

Mishael – Who is what God is? – Meshach

Azariah – YHWH has helped – Abednego

Nebuchadnezzar, Belshazzar, Darius – Cyrus

Reflection in other parts of the Bible:

Third day (year, period etc.) idea is important to the Book (1:1; 8:1; 10:1). A preliminary judgement and a course on the future restoration. 

Daniel is a faithful disciple of Jeremiah – he followed the LORD’S command through the teacher to settle in Babylon (29:4-7) and waited for completion of 70 exile period (cp. Jer. 29:10 and Dan. 9:1-2).

The Book of Ezekiel refers to Daniel (14:14, 20: 28:3)

Lutheran teaching:

Sermon of Daniel to Nebuchadnezzar (4:24-27) is often used as an argument between the theology of faith and the theology of works. “Faith is required… For Daniel did not mean that the king should only give alms. He includes repentance… He converts the king not only to give alms, but much more, to have faith.” [Ap. V (III): 133/254;140/261].

The discussion on theology of worship [Mass] is heavily based on a proper understanding of Daniel ch. 8, 11, 12 – Ap. XXIV (XII):35-57.

Daniel 7:14 is one of the foundational passages for an understanding of the person of Christ – FC, SD VIII:55.     

Lutheran hymnody:

931 – All You Works of the Lord – Song of Three Young Men (deuterocanonical).  

Relevancy of the Book:

The Book of Daniel is important on two levels: personal/devotional and historical. In the book we can see a single person (or a very small group of people) who can resist the outer pressure of godless powers and authorities. The book gives us page after page examples of faithful ones who were ready to risk their lives presenting the Gospel to the hostile society.

At the same time, we see the global picture of development of God’s kingdom using the power of human empires: Persia, Greece, Rome. And how they – empires – will be replaced by true worshiping kingdom of God.       

Memory verses:  

12:2-3 – Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and to everlasting contempt. And those who are wise shall shine like the brightness of the sky above; and those who turn many to righteousness, like the stars forever. 

Overview of the Bible: Ezekiel

 

Ezekiel  

video lesson

Title: Ezekiel – God strengthens (makes harder), cp. 3:8-9. The name is used only twice in the book (1:3 and 24:24).  

Date of writing: see the Date of Narrative (looks like he wrote down each vision right after the experience)

Date of Narrative: 592 BC

Structure: Dorsey, p. 257

I. First collection of messages, 1 - 7

II. Second collection of messages, 8 – 13

III. Third collection of messages, 14 – 19

IV. Fourth collection of messages, 20 – 24

V. Oracles against the nations (7 nations), 25 – 32

VI. Messages about Israel’s punishment and restoration, 33 – 39

VII. New Temple and new land, 40 – 48

Main themes:

Sacred presence of God. Apart from mysterious vision of the chariot of fire (cp. 2 Kings 2:1-14) it is important to notice that God moves using only straight lines. When He changes the direction, it takes a 90 degree turn, no curving. It is worthy to compare it with the structure and furniture set up of the Tabernacle and the Temple. Everything is “cubic” except the bronze ocean in the Temple. Ocean, being round and supported by the 12 bulls, symbolizes the gentiles. When Israel is unfaithful (bulls collapse) and the water of judgement is poured over the face of the earth.     

Son of Man. The term is used 94 times in the Old Testament. 93 out of them are in the Book of Ezekiel. Observing what he is charged to do and how he acts toward his deceased wife, it becomes obvious that he is ordained by God (ch. 1-3) to be the High Priest for the Israel in exile. Therefore, when we read that Jesus is called the Son of Man in the Gospels, we need to see him as the one who carries out the [High] priestly ministry.  

Justice (second and 6^th blocks) in the Book of Ezekiel depends on God’s definition of righteousness. It is closely connected with a sense of LORD’S presence. That’s why the theme is brought up in the block that shows God’s glory moving out of the Temple and then in the block of the promises of the future restoration. 

Main Characters: Ezekiel, elders of Judah/Israel, Ezekiel’s wife, Gog and Magog

Reflection in other parts of the Bible:

Chapters 8 – 11 talk about the glory of the LORD leaving the Temple because of the abomination done by the leaders of Israel. This is what creates desolation (cp. 1 Sam. 2 – 4; Dan. 9:22; 11:31; 12:11; Mt. 24:15).   

The relations of YHWH and Israel are presented in a context of marriage symbolism – ch. 16. This continues the train of thought beginning from the Song of Songs (Solomon) through Lamentations to the Revelation 22.

Lutheran teaching:

Ez. 33:11 (see the memory verse) tells that God does not have a pleasure in the death of the wicked, but wants his repentance. This passage is an important part of the discussion of Repentance [Ap. XXIa (V)], but also the eternal foreknowledge of God about those who going to be saved [FC, Epitome XI].

The article in the Formula of Concord on Foreknowledge of God picks up on the heretical idea that Jesus, knowing who is not going to be saved, did not die for the infidels. Along with 33:11, 18:23 is an important reference point from the Book of Ezekiel to reject this idea [FC, Epitome XI:10]. 

Lutheran hymnody:

LSB 583 – God has spoken by His Prophets (stanza 1 – righteous Lord).

Relevancy of the Book:

Reading the Book of Ezekiel helps to see the value of godly worship in connection with the issues of “social justice”. Social justice without orthodoxy will retain the presence of God, but orthodoxy without care for the less fortunate is an hypocrisy that will result in God’s abandonment of the House of the LORD.   

Memory verses:  

33:11 –  As I live, declares the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways, for why will you die, O house of Israel?

Overview of the Bible: Lamentations

Lamentations

 

video lesson  

Title: The cry of the destroyed Jerusalem by Jeremiah.

Hebrew: Eyha(h) – “How” is taken from the first word of the book.  

Date of writing: 586 BC

Structure:

Five chapters – the best identified structurally book of the Bible. To understand the structure of the book we need to know that the Hebrew alphabet has 22 letters. 

Chapters 1&2 – 22 verses, acrostic based the Hebrew alphabet – from Aleph to Tov.

Chapter 3 – 66 verses = 22*3, acrostic where verses are grouped into the blocks of three 1-2-3 (Aleph), 4-5-6 (Beit), etc. each of the verses begins with the related letter of the Hebrew alphabet.   

Chapter 4 – 22 verses, acrostic based the Hebrew alphabet – from Aleph to Tov.

Chapter 5 – 22 verses, no acrostic…

There are few theories why the book is structured this way.  

Main themes:

Destruction of the City and Temple.

Faithfulness of God in the midst of the total world collapse.

Reflection in other parts of the Bible:

The Book is written as a result of what Jeremiah prophesied about. Therefore, it is important to remember how Jeremiah prophesied about the Temple turned into an idol (Jer. 7:1-20; Ez. 8 – 11).

The destruction of the Temple means the “destruction” of the regular festive times, priestly office, and the connection with the Temple mount (cp. 2:6, 9-10; Ps. 137).

The city (Jerusalem) is presented as a woman who was left/betrayed by her (foreign) lovers. The image is picked up/developed by the Prophet Ezekiel (ch. 16) when he writes about the unfaithful bride of the LORD. Also, theme of uncleanness which begins in Leviticus 12 – 15.  

When Jesus weeps over Jerusalem predicting the fall of great and glorious buildings (Mt. 23:37-39; Lk. 13:31-35), He is presented as a greater Jeremiah.    

Lutheran teaching:

Even though the Lutheran Confessions do not refer to the Book of Lamentations explicitly, two themes of the book are very important for the teaching of the Lutheran Church. First, God’s love is the foundation and the reason for our salvation. The Jews in the days of Jeremiah could not do anything to recover from the disaster of Temple destruction. It was God who carried them through the tunnel of national death and resurrection. Ap. V(III):26; 58-61.

Second, this love is not only should in the act of God’s deliverance but is an aspect of continual mercy for us on daily basis. God is the one who provides for us in our daily needs. Cp. SC II:1. 

Lutheran hymnody:

760 - What God ordained is always good

809 – Great is Thy faithfulness

Relevancy of the Book:

The Book of Lamentations is an important part of the canon. We remember about God’s love and mercy, but along with that we need to understand the reasons for His mercy – the infidelity of His people. As the people of old were punished, we can expect the punishment of the same grandiose magnitude if a nation is not going to submit to Christ’s rule.

At the same time, we can expect that loving Father will carry us through the present-day storms and attacks of Zeit Geist. The world/creation is sustained by His love and great faithfulness. We are but the agents who bring this love and faithfulness into a reality.       

Memory verses:  

3:22-23, The steadfast love of the LORD never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness.

Overview of the Bible: Book of Jeremiah

Book of Jeremiah   

Title: Jeremiah – whom YHWH has appointed

Date of writing and narrative: From 626 to 586 BC, from Josiah to Zedekiah   

Structure: Dorsey, p. 244

a. 1 – 12, oracles against Judah: coming disaster from the north

  b. 13 – 20, Judah’s exile and suffering predicted

    c. 21 – 29, dated messages of judgement

      d’. 30 – 33, messages of future hope (undated)

    c’. 34 – 35, dated messages of judgement

  b’. 36 – 45, Judah’s fall and exile

a’. 46 – 51, OAN (oracles against the nations): Coming disaster from the north

Main themes:

The judgement begins from the Temple (cp, 7:4). Sanctuary.

Social Justice according to the Law of God (ch. 34). Society.

Oracles Against the Nations (OAN) (chapters 46 – 51). Nations.

Main Characters: Jeremiah, Baruch, Josiah, Jehoiakim, Zedekiah.

Reflection in other parts of the Bible:

Suffering servant – Jeremiah as a first reflection on the Isaiah’s prophesy. We have 5 “confessions” of Jeremiah: 11:18 – 12:6; 15:10-21; 17:14-18; 18:18-23; 20:7-18. Also, he goes to prison (20:2), and hears the death threats (26:7-9). At the end he is vindicated by Nebuchadnezzar (39:11-12).

We need the Book of Deuteronomy to reflect upon the Social Justise theme. Therefore, to pay attention to the chronology, cp. 4 Kg. 22.

Jesus instituting the Sacrament of the Altar (Mt. 26:26-29), refers to it as the New Covenant – new covenant that was promised through Jeremiah, see Memory verse.  

Lutheran teaching: We will begin with the passage from Jeremiah 17:9. The Book of Concord uses it twice: first time in the Augsburg Confession (XXV:8) speaking of enumeration of the sins during Private Confession. The second time it is brought up in the article about Free Will (FC, SD, II:17).  

Time and time again the Book of Concord returns to the Justification by grace through faith. One of the most fundamental Biblical passages to support our justification by the righteousness of Christ is Jer. 23:6 (see memory verse).    

Also, the Lutheran Confessions use 31:33 in the discussion on “Love and Fulfilling of the Law” (Apology, V (III): 2, 97) saying that “we are to keep the Law when we have been justified by faith” (Ap, V (III): 3).

Lutheran hymnody:

LSB 530 – No Temple now, No Gift of Price

LSB 645 – Built on the Rock

Relevancy of the Book:

The Book of Jeremiah teaches us a few important lessons. First, the futility of trust in the objects, even sacred objects like the Temple. If the building is not filled with the Divine worship, it turns into an idol- the one that is not able to deliver through the storm of life.

Second, Jeremiah was a godly prophet, living and preaching in accordance with the Word of God (sometimes even delivering the dictated messages). Regardless of his godly status his message was rejected over and over again – we can not always evaluate the results of the ministry by the numbers of the followers.

Book of Jeremiah points toward the coming of the Messiah and institution of the New Covenant. This Covenant was completed to us in the sacrifice of the Lord Jesus, and now is given to us as a memorial service in the Sacrament of the Altar.       

Memory verses:  

23:5-6: Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The LORD is our righteousness.’ 

31:31, Behold the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah.

Overview of the Bible: 1-2 Kings

                                                                 1-2 Kings   

Title: Book of Kings, parts 1 and 2

Date of writing: first part (1 Kings 1 – 11) right after Solomon’s reign (about 950 BC).

Completion of the whole book should be about 560 BC.

Date of Narrative: from the death of David to Jehoiachin’s release from prison in Babylon. There is a theory about Jeremiah’s authorship, but it would be difficult for him to acknowledge the king’s release from the prison (2 Kings 25:27-30).  

Structure: Dorsey, p. 143

a. 1 K. 1 – 11, Solomon’s reign; Jerusalem’s wealth; temple is built 

  b. 1 K. 12 – 16, rise of the Northern Kingdom

    c. 1 K. 17 – 2 K. 1, Prophet Elijah, rise and rule of Omride dynasty

      d. 2 K. 2 – 8:6, Elisha’s miracles of kindness

    c’. 2 K. 8:7 – 13:25, Prophet Elisha, end of Omride dynasty

  b’. 2 K. 14 – 17, Fall of the Northern Kingdom

a’. 2 K. 18 – 25, Solomon’s dynasty ends; Fall of Jerusalem; Temple’s destruction

Main themes:

Sacred presence of the Name of the LORD in the Temple (1 Kg 8).

Faithfulness of God – according to the Word of the LORD.

Importance of godly marriages (cp. Solomon and Ahab). 

Main Characters: Solomon, Jeroboam, Elijah, Elisha, Ahab, Jezebel, Hezekiah, Josiah   

Reflection in other parts of the Bible:

Temple is the glorified Tabernacle – bigger and “immovable” (not portable).

Solomon breaks the “three rules for a king of Israel” (Deut. 17:14-17).

Elijah in resembles the figure of Moses (covenant at the Sinai/Horeb, hide in the cave, “ordains” a disciple with salvific name, dies outside the land etc.). Moses and Elijah are two figures that talk to Jesus about the “exodus” (Lk. 9:31).

Elijah – traditionally – is a prefigure of the Messiah, cp. Elijah and John the Baptizer (Mt. 11:14; 17:12).

Lutheran teaching:

Discussing the human tradition Apology of Augsburg Confession XV (VIII), 14-15 goes into 1 Kings 12:26-33. The new rules and liturgical rites of Jeroboam are given as a negative example of human traditions that are not approved by God attempting to merit the grace of God.

The story of Naboth vineyard (1 Kings 21) is brought as an ugly example of breaking of Ninth and Tenth Commandments (LC, I:301-302).

The prayer of Elijah during the contest with the prophets of Baal (1 Kings 18:24) shows that the invocation of the name of God IS nothing else but prayer (LC, III:5).    

Lutheran hymnody:

519 – In His Temple Now behold Him (1 Kings 6 – 8).

682 – God of the Prophets, bless the Prophet’s Sons (2 Kings 2).   

Relevancy of the Book:

Reading the Book of Kings helps us to understand and see the faithfulness of God in the unfolding of history. The LORD is faithful to His Word and promises regardless of the unfaithfulness of the nations and even His saints (cp. LW, 5:26). 

The Book of Kings can be called the story with glorious beginning, gloomy narrative, and comforting conclusion. We see the Temple project completed, the falling of the North and then South Kingdoms. But the Book as a whole ends up on the promising note of hope for the restorations as the king Jehoiachin is released from the Babylonian prison.    

Memory verses:

1 Kings 8:27b-29: Behold, heaven and the highest heaven cannot contain You; how much less this house that I have built! Yet have regard to the prayer of Your servant and to his plea, o LORD my God, listening to the cry and to the prayer that Your servant prays before You this day, that Your eyes may be open night and day toward this house, the place which you have said, ‘My name shall be there,’ that you may listen to the prayer that Your servant offers toward this place.   

Overview of the Bible: Isaiah

 

Book of Isaiah   

Title: Isaiah – salvation of YHWH

Date of writing: around 740-720 BC, the doom of Bernhard Duhm

Date of Narrative: not later than 742 (Uzziah) to about 520 (Cyrus) BC. 

Structure: Dorsey, p. 234 (improved version 😊)

a. 1 – 12, Condemnation, pleading, and future restoration

  b. 13 – 27, OTN (oracles to nations), humiliation of Babylon king  

    c. 28 – 35, do not trust earthly powers

      d. 36 – 39, historical narrative

    c’. 40 – 48, do not trust idols   

  b’. 49 – 54, servant messages: exaltation of the humble servant

a’. 55 – 66, condemnation, pleading, and future restoration

Main themes:

Judgement/justice and restoration. The book begins with set of judgement statements that lead both Israel and the nations into de-creation. At the end of the book we find the restored creation – new heavens and earth (65:17; 66:1, 22).  

Outreach to the other nations, the book sets the promise that other nations will come to Zion to worship and be taught. Is. 2:1-4. The last lines of this section inspired the creation of the statue in front of the UN building in New York city. Compare the blocks “b.”  and “b’”.   

Suffering servant undergoes the call, the rejection, the judgement, and death. Yet, through Him many will be vindicated (53:11).

King Hezekiah sets up an example of a godly king who resembles the attributes of the Suffering servant.

Main Characters: Isaiah, Uzziah, Hezekiah, Suffering servant, Sennacherib, Rabshakeh, Babylonians, Cyrus.

Reflection in other parts of the Bible:

New heavens and new earth – place the Book of Isaiah between the Book of Genesis (ch. 1 – 2) and the Revelation (ch. 21 – 22).

After Psalms the Book of Isaiah is the most quoted book of the Old Testament by New Testament authors.

Lutheran teaching: Both Trinitarian theology and Christology is built on Is. 61:1. There are three distinct Persons of the Godhead, and within these relations “God the Father has given His Spirit to Christ, His beloved Son… He has not received His gifts with limits as other saints” (FC, SD, 72).   

The passage from Is. 28:16 is so important that it is found in the Book of Concord twice. Both time in the Apology of Augsburg Confession (XIIA:64; XXI:31), assuring the struggling soul of the forgiveness and acceptance a believer has by the merits of Christ. First time, discussing repentance, it is apposed to the false confidence of those who rely on their own works. The second time it is used in the fight against of the need and obligations to invoke the merits of the worship of the saints.

A part of Eucharistic (Holy Communion) service is based on Isaiah’s vision of the throne of God and cherubs exclaiming: Holy, holy, holy is the L of Sabaoth (armies); the whole earth is full of His glory! (Is. 6:1-3)

Lutheran hymnody:

LSB 960 and 961 are based in Is. 6:3

Many of our Advent and Christmas hymns are based on prophecies of Isaiah – LSB 343, Prepare the Royal Highway – Is. 40:3-5 

Relevancy of the Book:

Reading Isaiah helps a modern reader to understand what kind of messiah Israel was waiting for: his miraculous birth (7:14), unexpected genealogical connection (11:1-2); the rule with the Spirit and not with brutal military/governmental force (61:1-2), and most importantly – redemption of the whole world in the sacrificial act of the One (ch. 53).    

Memory verses:  

2:3b – For out of Zion shall go forth the teaching, and the word of the LORD from Jerusalem.  

53:6 – All we like sheep have gone astray; we have turned – every one – to his own way; and the LORD has laid on him the iniquity of us all.